Reference: Hebrews, The Epistle To The
Fausets
Canonicity. - Clement of Rome (1st century A.D.) refers to it oftener than any other canonical New Testament book, adopting its words as on a level with the rest of the New Testament. As the writer of this epistle claims authority Clement virtually sanctions it, and this in the apostolic age. Westcott (Canon, 22) observes, it seems transfused into Clement's mind. Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. Clement of Alexandria refers it to Paul, on the authority of Pantaenus of Alexandria (in the middle of the second century) saying that as Jesus is called the "apostle" to the Hebrew, Paul does not in it call himself so, being apostle to the Gentiles; also that Paul prudently omitted his name at the beginning, because the Hebrew were prejudiced against him; that it was originally written in Hebrew for the Hebrew, and that Luke translated it into Greek for the Greeks, whence the style resembles that of Acts.
He however quotes the Greek epistle as Paul's, so also Origen; but in his Homilies he regards the style as more Grecian than Paul's but the thoughts as his. "The ancients who handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows the certainty who was the actual writer," i.e. probably the transcriber or else interpreter of Paul's thoughts. The Peshito old Syriac version has it. Tertullian in the beginning of the third century, in the African church, ascribes it to Barnabas. Irenaeus in Eusebius quotes it. About the same time Caius the presbyter of Rome mentions only 13 epistles of Paul, whereas if epistle to Hebrew were included there would be 14.
The Canon fragment of Muratori omits it, in the beginning of the third century. (See CANON.) The Latin church did not recognize it as Paul's for a long time subsequently. So Victorinus, Novatian of Rome, and Cyprian of Carthage. But in the fourth century Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397), and other Latins quote it as Paul's; the fifth council of Carthage (A.D. 419) formally recognizes it among his 14 epistles.
Style. - The partial resemblance of Luke's style to it is probably due to his having been companion of Paul: "each imitated his teacher; Luke imitated Paul flowing along with more than river fullness; Mark imitated Peter who studied brevity" (Chrysostom). But more familiarity with Jewish feeling, and with the peculiarities of their schools, appears in this epistle than in Luke's writings. The Alexandrian phraseology does not prove Apollos' authorship (Alford's theory). The Alexandrian church would not have so undoubtingly asserted Paul's authorship if Apollos their own countryman had really been the author. Paul, from his education in Hebrew at Jerusalem, and in Hellenistic at Tarsus, was familiar with Philo's modes of thought. At Jerusalem there was an Alexandrian synagogue (Ac 6:9).
Paul knew well how to adapt himself to his readers; to the Greek Corinthians who idolized rhetoric his style is unadorned, that their attention might be fixed on the gospel alone; to the Hebrew who were in no such danger he writes to win them (1Co 9:20) in a style attractive to those imbued with Philo's Alexandrian conceptions and accustomed to the combination of Alexandrian Greek philosophy and ornament with Judaism. All the Old Testament quotations except two (Heb 10:30; 13:5) are from the Septuagint, which was framed at Alexandria. The interweaving of the Septuagint peculiarities into the argument proves that the Greek epistle is an original, not a translation. The Hebrew Old Testament would have been quoted, had the original epistle been Hebrew
Pauline authorship. - This is further favored by internal evidence. The superiority of Christianity to Judaism in that the reality exceeds the type is a favorite topic of Paul. Compare this epistle with 2Co 3:6-18; Ga 3:23-25; 4:1-9,21-31. Herein allegorical interpretation, which the Alexandrians strained unduly, is legitimately under divine guidance employed. The divine Son is represented as the image of God; compare Heb 1:3, etc., with Paul's undoubted epistles, Php 2:6; Col 1:15-20; His lowering Himself for man's sake (Heb 2:9) with 2Co 8:9; Php 2:7-8; His final exaltation (Heb 2:8; 10:13; 12:2) with 1Co 15:25-27; His "mediator" (unique to Paul) office (Heb 8:6) with Ga 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Ro 3:22-26; 1Co 5:7. "God of peace" is a phrase unique to Paul (Heb 13:20 with Ro 15:33; 1Th 5:23).
So "distributed gifts of the Holy Spirit" (Heb 2:4) with (Greek) "divisions of gifts ... the same Spirit" (1Co 12:4); "righteousness by faith" (Heb 10:38; 11:7) with the same quotation (Hab 2:4); Ro 1:17; 4:22; 5:1; Ga 3:11; Php 3:9. "The word of God ... the sword of the Spirit" (Heb 4:12) with Eph 6:17. Inexperienced Christians are "children needing milk," i.e. elementary teaching; riper Christians, as full grown men, require strong meat (Heb 5:12-13; 6:1 with 1Co 3:1-2; 14:20; Ga 4:9; Eph 4:13). Believers have "boldness of access to God by Christ" (Heb 10:19 with Ro 5:2; Eph 2:18; 3:12). Afflictions are a fight (Heb 10:32 with Php 1:30; Col 2:1).
The Christian life is a race (Heb 12:1 with 1Co 9:24; Php 3:12-14). The Jewish ritual is a service (Heb 9:1-6 with Ro 9:4); a "bondage," as not freeing us from consciousness of sin and fear of death (Heb 2:15 with Ga 5:1). Paul's characteristic "going off at a word" into a long parenthesis, playing upon like sounding words, and repeating favorite words, quotations from the Old Testament linked by "and again" (Heb 1:5; 2:12-13, with Ro 15:9-12; 2:8 with 1Co 15:27; Eph 1:22; 6:24 with Ro 12:19).
Reception in the East before the West. - No Greek father ascribes the epistle to any but Paul, for it was to the Hebrew of Alexandria and Palestine it was mainly addressed; but in the western and Latin churches of N. Africa and Rome, which it did not reach for some time, it was long doubted owing to its anonymous form, not opening as other epistles though closing like them; its Jewish argument; and its less distinctively Pauline style. Insufficient evidence for it, not positive evidence against it, led these for the first three centuries not to accept it. The fall of Jerusalem previous to the full growth of Christianity in N. Africa curtailed: contact between its churches and those Jews to whom this epistle is undressed. The epistle was, owing to distance, little known to the Latin churches. Muratori's Canon does not notice it.
When in the fourth century at last they found it was received as Pauline and canonical (the Alexandrians only doubted its authorship, not its authority) on good grounds in the Greek churches, they universally accepted it. The churches of the East and Jerusalem their center, the quarter to which the epistle was first sent, received it as Paul's, according to Cyril, bishop of Jerusalem (A.D. 349). Jerome, though bringing from Rome the Latin prejudice against this epistle, aggravated by its apparent sanction of the Novatian heresy (Heb 6:4-6), was constrained by the almost unanimous testimony of the Greek churches from the first to receive it as Paul's; after him Rome corrected its past error of rejecting it. Augustine too held its canonicity. What gives especial weight to the testimony for it of the Alexandrian church is, that church was founded by Mark, who was with Paul at Rome in his first confinement, when probably this epistle was written (Col 4:10), and possibly bore it to Jerusalem where his mother resided, visiting Colosse on the way, and from Jerusalem to Alexandria.
Peter also (2Pe 3:15-16), the apostle of the circumcision, in addressing the Hebrew Christians of the dispersion in the East, says, "as our beloved brother Paul ... hath written unto you," i.e. to the Hebrew. By adding "as also in all his epistles" he distinguishes the epistle to the Hebrew from the rest; and by classing it with the "other Scriptures" he asserts at once its Pauline authorship and divine inspiration. A generous testimony of Christian love to one who formerly rebuked him (Ga 2:7-14).
The apostle of the circumcisio
See Verses Found in Dictionary
and they sold their possessions and goods, and distributed them to all, as each had need.
Nor, indeed, was there any needy person among them; for as many as were owners of lands or houses, sold them, and brought the prices of what had been sold,
Then there arose some who be longed to the synagogue called the synagogue of the Freedmen, and some of the Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, and they disputed with Stephen.
And every one of the disciples determined, as he had the means, to send relief to the brethren that dwelt in Judea;
And Paul, looking earnestly upon the Sanhedrin, said: Brethren, I have lived in all good conscience toward God to this day.
And I do exercise myself in this, always to have a conscience void of offense toward God and man.
For in it God's plan of justifying men by faith is revealed, in order to faith: as it is written, He that is justified by faith, shall live.
but to those who are contentious, and obey not the truth, but obey unrighteousness, anger and wrath,
I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference; for all have sinned, and come short of the glory of God, read more. yet may be justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God; in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus.
Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have had access, by faith, into this grace in which we stand; and we rejoice in hope of the glory of God.
who are Israelites, to whom belong the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises;
Now, if the first fruit is holy, the mass is holy also: and if the root is holy, the branches are holy also. And if some of the branches were broken off, and you, being a wild olive, have been grafted in among them, and partake with them of the root and fatness of the olive, read more. boast not against the branches; but if you boast, boast not that you bear the root, but that the root bears you. You will say then: The branches were broken off, that I might be grafted in. Well; on ac count of unbelief they were broken off; but you stand by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed, lest he spare not you. Behold, then, the goodness and severity of God: toward them that fell,. severity; but toward you, goodness, if you continue in his goodness; otherwise, you also shall be cut off. And they, also, if they continue not in unbelief, shall be grafted in: for God is able to graft them in again. For if you were cut out from an olive-tree that is wild by nature, and were grafted, against nature, into a good olive, how much more shall these, which are the natural branches, be grafted into their own olive?
Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good;
Beloved, avenge not yourselves, but give place to the wrath of God; for it is written: Vengeance is mine, I will repay, says the Lord.
but put on the Lord Jesus Christ, and make no provision for the desires of the flesh.
and that the Gentiles might glorify God for his mercy, as it is written: For this cause I will give praise to thee among the Gentiles, and to thy name will I sing. And again he says: Rejoice, you Gentiles, with his people. read more. And again: Praise the Lord, all you Gentiles, and applaud him all you peoples. And again, Isaiah says: There shall be a root of Jesse, and he that shall rise to rule the Gentiles, in him shall the Gentiles trust.
For Macedonia and Achaia have been pleased to make a contribution for the poor saints who are in Jerusalem:
The God of peace be with you all. Amen.
And I, brethren, was not able to speak to you, as to spiritual men, but as to those who are carnal, as to babes in Christ. I fed you with milk, not with meat; for you were not then able to bear it; indeed, not even now are you able;
And to the Jews, I became as a Jew, that I might gain the Jews: to those who are under law, as under law, (not being myself under law,) that I might gain those who are under law;
Know you not that all the runners in the race-course run the race, but that one receives the prize? So run, that you may obtain the prize.
Now there are diversities of gifts, but the same Spirit;
Brethren, be not children in understanding: yet, in malice, be childlike; but, in understanding, be full-grown men.
for he must reign till he has put all enemies under his feet. The last enemy, Death, shall be destroyed. read more. For he has put all things under his feet. But when the scripture says, that all things are put under him, it is evident that he is excepted, who did put all things under him.
For he has put all things under his feet. But when the scripture says, that all things are put under him, it is evident that he is excepted, who did put all things under him.
The salutation of me, Paul, with my own hand. If any one loves not the Lord Jesus Christ, let him be accursed. The Lord comes. read more. The grace of our Lord Jesus Christ be with you.
who has made us able ministers of the new covenant, not of letter, but. of spirit: for the letter kills, but the spirit makes alive. For if the ministering of death, by means of a covenant that was written and engraven in stones, was glorious, so that the sons of Israel could not look steadily at the face of Moses, on ac count of the glory of his face, which glory was to come to an end: read more. how shall not the ministering of the spirit be more glorious? For if the ministering of condemnation be glory, much more does the ministering of righteousness surpass in glory. For that which was made glorious had no glory in this respect, because of the glory that surpasses. For if that which was to come to an end was glorious, much more that which is to remain is glorious. Since then we have such hope, we use great plainness of speech, and do not as Moses did, who put a vail over his face, so that the sons of Israel could not steadily look to the end of that which was to come to an end. But their minds were blinded: for till this day, in the reading of the old covenant, the same vail remains not taken away, which vail is removed in Christ. But to this day, when Moses is read, the vail is upon their heart: but whenever their heart shall turn to the Lord, the vail shall be taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. And we all, with unvailed face, reflecting the glory of the Lord, are changed into the same image, from glory to glory, even as by the Lord the Spirit.
For you know the grace of our Lord Jesus Christ, that, though he was rich, yet, for your sakes, he became poor, that you, through his poverty, might become rich.
but; on the other hand, seeing that I was intrusted with the gospel of the uncircumcision, as Peter was with that of the circumcision, (for he who gave efficiency to Peter, for the apostleship of the circumcision, gave efficiency to me also, as an apostle for the Gentiles,) read more. and knowing the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, but they to the circumcision, requesting only that we would remember the poor, which same thing I have been diligent in doing. But when Peter came to Antioch, I openly opposed him, because he had incurred blame. For, before certain persons came from James, he ate- with the Gentiles: but, when they had come, he withdrew, and separated himself, because he feared those who were of the circumcision. And the other Jews, also, acted hypocritically with him, so that even Barnabas was led away by their hypocrisy. But when I saw that they did not walk uprightly according to the truth of the gospel, I said to Peter, before them all: If you, being a Jew, live after the manner of the Gentiles, and not after the manner of the Jews, why do you compel the Gen tiles to observe Jewish customs?
But that no one is justified by law in the sight of God, is evident: for the just by faith shall live.
What, then, was the purpose of the law? It was added on account of transgressions, (till the offspring should come, to whom the promise was made,) having been appointed through the service of angels, in the hand of a mediator. Now, a mediator for one is impossible; but God is one.
But before the faith came, we were kept under law, being shut up to the faith which was to be revealed. So, then, the law was our pedagogue that led us to Christ, that we might be justified by faith. read more. But since the faith has come, we are no longer under a pedagogue:
But I say, that the heir, as long as he is a minor, differs in no respect from a servant, though he is owner of all; but is under guardians and managers till the time appointed by the father. read more. So, also, we, when we were minors, were in bondage under the rudiments of the world. But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law, that he might buy off those who were under the law, that we might receive the adoption. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. So, then, you are no longer a servant, but a son; and if a son, an heir also of God, through Christ. But, then, because you knew not God, you were enslaved to those who, by nature, are not gods: now, however, after having known God, rather indeed having been known by God, how is it that you are turning back to the weak and beggarly rudiments, to which you desire again to be in bondage, as at first?
now, however, after having known God, rather indeed having been known by God, how is it that you are turning back to the weak and beggarly rudiments, to which you desire again to be in bondage, as at first?
Tell me, you that desire to be under the law, do you not understand the law? For it is written, that Abraham had two sons; one by a bondmaid, and one by a free woman. read more. But the one by the bondmaid was born according to the flesh; the other, by the free woman, was by promise. These things are allegorized: for these women are the two covenants; the one from the Mount Sinai that brings forth for bondage, which is Hagar. For Hagar represents Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is in bondage with her children. But Jerusalem which is above is free; and she is the mother of us all. For it is written: Rejoice you barren, that do not bear: break forth and cry aloud, you that travail not: for many more are the children of the deserted, than of her that had the husband of the deserted. We, indeed, brethren, like Isaac, are children of promise. But as then, he that was born according to the flesh persecuted him that was born ac cording to the Spirit, so even now. But what says the scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the free-woman. Therefore, brethren, we are not children of the bondwoman, but of the free- woman.
Stand firm, therefore, in the freedom with which Christ has made us free, and be not held fast again in the yoke of bondage.
and subjected all things under his feet, and made him head over all things for the church,
for, through him, we both have access in one Spirit to the Father.
in whom we have boldness and access with confidence, through our faith in him.
till we all come to the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to a measure of stature that fully develops the Christ;
and take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace be with all those who love our Lord Jesus Christ in sincerity.
since you have the same conflict that you saw in me, and now hear to be in me.
who, being in the form of God, did not think it an act of robbery to be equal with God; but he divested himself by taking the form of a servant, and being made in the likeness of men: read more. and being found in appearance as a man, he humbled himself by becoming obedient even to death, the death, indeed, of the cross.
circumcised the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as it respects law, a Pharisee;
and be found in him, not having my own righteousness which was by law, but the righteousness which is by faith in Christ, the righteousness which is of God by faith,
Not that I have already attained, or have already reached the goal; but I am pressing forward, that I may lay hold on that for which I was laid hold on by Christ Jesus. Brethren, I do not conclude that I have already laid hold: read more. but one thing I do; forgetting the things which are behind, and reaching forward to those which are before, I press toward the goal, for the prize of the high calling of God in Christ Jesus.
giving thanks to the Father, who has made us fit for a portion of the inheritance of the saints in light:
who is the image of the invisible God, the first-born of every creature; for by him were all things created, things in heaven and things in earth, visible and invisible, whether thrones, or lordships, or principalities, or authorities; all things were created by him, and for him: read more. and he is before all things, and by him all things consist: and he is the head of the body, the church: and he is the beginning, the first-born from the dead, that in all things he might be preeminent; for it pleased the Father that all his fullness should dwell in him, and by him to reconcile all things to himself, having made peace by the blood of his cross; by him, I say, whether things on earth or things in heaven.
For I wish you to know how great a conflict I have for you, and for those in Laodicea, and for as many as have not seen my face in the flesh;
Persevere in prayer, and be watchful in the same with thanksgiving;
Aristarchus, my fellow-prisoner, salutes you, and so does Marcus the nephew of Barnabas, concerning whom you received commandments; if he come to you, receive him;
The salutation of me, Paul, with my own hand. Remember my bonds. Grace be with you. Amen.
The salutation of Paul with my own hand, which is the token in every letter: so I write. The grace of our Lord Jesus Christ be with you all. Amen.
but he has in his own times manifested his word by preaching, which was committed to me ac cording to the commandment of God our Savior;
who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high,
For to which of the angels did he at any time say: Thou art my Son, this day have I begotten thee? And again: I will be to him a Father, and he shall be to me a Son?
God also bearing testimony with them by signs and wonders, and by various mighty deeds, and by distributions of the Holy Spirit, according to his own will.
thou hast put all things under his feet. For, in putting all things under him, he left nothing that is not put under him: but now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, that he might, by the grace of God, taste death for every man- we see him, on account of his having suffered death, crowned with glory and honor.
I will declare thy name among my brethren; in the midst of the assembly, will I sing hymns to thee. And again: I will put my trust in him. And again: Behold, I, and the children that God has given me.
and might set free those who, through fear of death, were all their lifetime subject to bondage.
"Wherefore, it behooved him to be made like his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, in order to make expiation for the sins of the people.
There remains, therefore, a sabbath state for the people of God.
For the word of God is living and powerful, and sharper than any two edged sword, and pierces even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
Seeing, then, that we have a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that can not sympathize with our infirmities; but he was tempted in all things like ourselves, yet without sin. read more. Let us come, therefore, with boldness, to the throne of grace, that we may receive mercy, and find grace to help in every time of need.
For though you ought to be teachers, considering the time, yet you have need that some one teach you again what are the first elements of the oracles of God; and you have be come such as have need of milk, and not of strong food. For every one that partakes of milk is unskillful in the word of righteousness: for he is a babe.
Therefore, omitting the elementary Christian teaching, let us go on to the perfection of Christian instruction, not laying again the foundation of repentance from dead works, and of faith toward God,
For it is impossible to renew again to repentance those who have once been enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the coming age, read more. if they fall away; since they again crucify in themselves the Son of God, and put him to an open shame.
But that which produces thorns and thistles is rejected, and is near the curse, the end of which is to be burned.
But that which produces thorns and thistles is rejected, and is near the curse, the end of which is to be burned.
For God is not unjust, that he should forget your work, and the love which you have shown for his name by having ministered to the saints, and by continuing to minister.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham gave a tenth of all, being, first, by interpretation, King of righteousness, and then, also, King of Salem, which means King of peace, read more. without father, without mother, without genealogy, having neither beginning of days, nor end of life, but being made to resemble the Son of God, remains a priest forever. Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And those of the sons of Levi, who receive the office of priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: but he who does not count his genealogy from them, received tithes from Abraham, and blessed him that had the promises. And, without any contradiction, the less is blessed by the better. And in the one instance, men that die receive tithes; but in the other, he receives them who has the testimony that he lives. And so to speak, even Levi, who receives tithes, paid tithes through Abraham; for he was yet in the loins of his father, when Melchisedec met him.
For if he were on earth, he could not be a priest; because there are priests that offer gifts according to the law: and these serve the copy and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: See now, says he, that you make all things according to the pattern shown you in the mount. read more. But now he has obtained a more excellent ministry, inasmuch as he is the mediator of a better covenant, which is established with reference to better promises.
In saying, A new covenant, he has regarded the first as out of use. Now, that which is out of use, and has become old, is ready to disappear.
Now, the first covenant also had ordinances of worship, and the worldly sanctuary: for a tabernacle was constructed, the first, in which were the candlestick, and the table, and the presence bread; and this tabernacle is called holy. read more. But after the second vail, the tabernacle which is called the holy of holies; which had the golden censer, and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that held the manna, and the rod of Aaron that budded, and the tables of the covenant; and over the ark, the cherubim of glory overshadowing the mercy-seat; of which things we can not now speak particularly. Now, when these things were thus arranged, the priests went, at all times, into the first tabernacle, discharging the service of God.
Now, when these things were thus arranged, the priests went, at all times, into the first tabernacle, discharging the service of God. But into the second, the high priest alone went, once during the year, not without blood, which he offered for himself, and for the errors of the people:
For if the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, cleanses them as it respects the purity of the flesh, how much more will the blood of the Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your conscience from dead works, in order that you may serve the living God? read more. And for this reason, he is the mediator of the new covenant: that, since his death has taken place for the redemption of transgressions that were under the former covenant, those who are called may receive the promise of the eternal inheritance. For where a testament is, it is necessary that there be brought in the death of the testator: for a testament goes into effect after men are dead: seeing that it has no validity at all while the testator lives. Wherefore, the first covenant was not instituted without blood. For when Moses had spoken to all the people every commandment of the law, lie took the blood of calves and of goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying: This is the blood of the covenant which God enjoins on you: and, in like manner, he sprinkled with blood both the tabernacle, and all the vessels of the service. And, indeed, according to the law, almost all things are cleansed by blood; and without the shedding of blood there is no remission. It was necessary, therefore, that the copies of the things in the heavens should be consecrated by these sacrifices; but that the heavenly things themselves should be consecrated by better sacrifices than these. For the Christ has not entered the holy places made with hands, the copies of the true; but he has entered heaven itself, now to present himself in the presence of God for us. Nor has he entered, that he should offer himself often, as the high priest enters the holy places every year with the blood of another: for then, he must have suffered often since the foundation of the world. But now once in the end of the ages, he has appeared in order to put away sin by the sacrifice of himself. And, as it is appointed to men once to die, and after this the judgment, so the Christ was once offered to bear the sins of many; and to those who look for him he will appear the second time, without a sin-offering, in order to salvation.
For the law, having a shadow of good things to come, and not the very image of the things, can never, with the same sacrifices, which they offer year by year continually, make a perfect expiation for those who come to them: for then, would they not have ceased to be offered? because the worshipers, after being once cleansed, would no longer have a consciousness of sins. read more. There is, however, in these sacrifices, a remembrance of sins every year. For it is impossible that the blood of bulls and of goats should take away sins. Wherefore, when he comes into the world, he says: Sacrifice and offering thou hast not desired, but a body thou hast prepared me; in whole burnt-offerings and offerings for sin, thou hast had no pleasure. Then, said I, Behold, I come, (in the roll of the book it is written of me,) to do thy will, God. After saying above, Thou didst neither desire, nor take pleasure in sacrifice and offering and whole burnt-offerings and offerings for sin, which are offered according to the law, then he said, Behold, I come to do thy will: he takes away the first, that he may establish the second. By which will, we are sanctified through the offering of the body of Jesus Christ, once for all time. And every priest stands daily ministering, and offering oftentimes the same sacrifices, which can never take away sins: but after offering one sacrifice for sins, he himself sits continually at the right hand of God, henceforth waiting till his enemies be made his footstool.
henceforth waiting till his enemies be made his footstool. For by one offering, he has made a perfect and perpetual expiation for the sanctified. read more. And, indeed, the Holy Spirit is a witness for us. For after he had said before, This is the covenant that I will make with them after those days, says the Lord; putting my laws in their hearts, I will also write them in their understandings: he adds, And their sins and iniquities I will remember no more. Now, where remission of these is, there is no more offering for sin. Having therefore, brethren, confidence to enter the holiest by the blood of Jesus,
Having therefore, brethren, confidence to enter the holiest by the blood of Jesus,
let us draw near with a true heart, in full assurance of faith, having; our hearts sprinkled from an evil conscience, and our bodies washed with pure water; let us hold fast the unwavering confession of our hope, for he is faithful who has promised;
not forsaking the assembling of ourselves together, as is the custom of some; but exhorting one another, and so much the more, as you see the day approaching.
For we know him who has said, Vengeance is mine, I will repay, says the Lord. And again, The Lord will judge his people.
But remember the former days, in which, after you were enlightened, you endured a great conflict of sufferings;
For you sympathized with me in my bonds, and endured joyfully the seizure of your possessions, knowing that you have for yourselves a better and abiding substance in the heavens.
For you sympathized with me in my bonds, and endured joyfully the seizure of your possessions, knowing that you have for yourselves a better and abiding substance in the heavens.
For yet a very, very little while, and He that comes will come, and will not delay. But the just by faith shall live; and if he draw back, my soul will have no pleasure in him.
By faith Noah, after being warned concerning things not yet seen, moved with fear, prepared an ark for the salvation of his house; by which faith he condemned the world, and became an heir of the righteousness which is by faith.
Wherefore, since we also have so great a cloud of witnesses lying round about us, let us lay aside every weight, and the sin that so easily besets us, and let us run with patience the race that lies before us, looking to Jesus the author and finisher of the faith, who, for the joy that was set before him, endured the cross, despising the shame, and has taken his seat at the right hand of the throne of God.
For you have not come to a mountain that may be touched, and that burns with fire, and to blackness and darkness and tempest, and to the sound of a trumpet, and to the utterance of words, the hearing of which utterance caused the people to entreat that the word might not be spoken to them again; read more. for they could not endure that which was commanded, And if even a beast touch the mountain, it shall be stoned: and so terrible was the sight, that even Moses said, I exceedingly fear and tremble. But you have come to Mount Zion, and the city of the living God, the heavenly Jerusalem, and to myriads of angels; to the general assembly and church of the first-born, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the just made perfect,
And this prophecy, Yet once more, signifies the removing of the things that are shaken, as of things that have been made, that the things which can not be shaken may remain.
Remember those who are in bonds, as if you yourselves had been bound, and those who suffer affliction, since you yourselves are in the body.
Let there be no money-loving disposition; be content with such things as you have. For he has said: I will never leave you, nor will I ever forsake you.
Let there be no money-loving disposition; be content with such things as you have. For he has said: I will never leave you, nor will I ever forsake you.
Remember those who rule over you, who have spoken to you the word of God: attentively consider the result of their conduct, and imitate their faith.
Remember those who rule over you, who have spoken to you the word of God: attentively consider the result of their conduct, and imitate their faith.
We have a sacrifice, of which those who serve the tabernacle have no right to eat.
Wherefore, Jesus also, that he might sanctify the people by his own blood, suffered without the gate. Therefore, let us go forth to him without the camp, bearing his reproach. read more. For here we have no abiding city, but we seek one to come.
Obey those who rule over you, and be submissive: for they watch for your souls, as those who must give an account; that they may do this with joy, and not with grief: for that would be fatal to you.
And I the more earnestly entreat you to do this, that I may be restored to you the sooner. Now may the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the sheep, through the blood of the eternal covenant,
I beseech you, brethren, bear with my word of exhortation: for I have written to you in few words. Know that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you. read more. Salute all your rulers, and all the saints. The saints of Italy salute you. Grace be with you all. Amen.
Salute all your rulers, and all the saints. The saints of Italy salute you. Grace be with you all. Amen.
and count the long-suffering of our Lord, salvation, even as our beloved brother Paul, according to the wisdom given him, has written to you; as also in all his letters, speaking in them of these things, in which are some things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.